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to that one who appointed him against these. He says, then, that I, having broken my oaths to the emperor and having disregarded that wondrous friendship, by which I enjoyed many and great benefits throughout his entire life, plotted against his children and his wife the empress after his death. If, then, he were accusing me of intemperance, or foolishness, or cowardice, or any of those things for which blame is temporary and the insult passes to the body, I would have borne the 2.452 accusation in silence out of respect for him. But if he prosecutes for perjury, which is no different from impiety—for perjury, he says, is a denial of God—what remains but to refute the charges with boldness and to show that he himself is as much implicated in perjury as I myself am most removed from it. So then, to that blessed emperor, who was most dear to me in all things and more precious than my own head, whom I greatly cherished while he was alive, and considered every labor on his behalf a delight, and after his death I carry about his irreproachable memory, I would say that I neither swore an oath nor perjured myself; for he never needed oaths in order not to suspect anything base about me. For my daily actions were stronger than ten thousand oaths, proving my loyalty to him and my pure friendship. For we are accustomed to compel oaths to be made not by those of whom we suspect nothing amiss, but by those whom we most distrust. However, not for this reason do I think it right to be acquitted of the charges, if I am shown to have plotted against his children after his death; for one would be equally liable to the charges of injustice, whether he has sworn an oath or has done wrong without oaths. This matter, then, along with the oaths, we shall examine for proof; but for now, I would say that on this very point the patriarch is lying and slandering, when he asserts that I have disregarded my oaths to the emperor. But if he means the ones to the empress and 2.453 her son the emperor, first of all, I have not previously sworn to them either; for no need called for it. And I say it is right for the same principle to be maintained concerning them as concerning the emperor, namely that even without oaths, it is not permitted for anyone to plot against them, nor to take away their rule, unless he should manifestly choose to do wrong. But if he means the ones made later in his presence, I, for my part, wished to make no mention of those things out of respect for him. But if he compels an examination of such things, and if he should rather appear to be the perjurer from such things, it is right for him to accept it. For I, a little after the emperor's death, seeing him attempting to rule political affairs and being incited towards ambition and the reputation of a ruler, and seeing that to yield to his desire was unprofitable (for I suspected that from this many dissensions and occasions for strife would arise), and that to openly hinder his attempt seemed envious and monarchical, and having wrestled for a long time with such doubtful reasonings, finally decided it was better, if not advantageous for affairs of state, at least for myself, to withdraw from the rule of affairs and to live by myself, and not to be seen as the cause of incurable evils for the Romans. And using him as an envoy to the empress, I renounced the rule. But she, her hearing 2.454 struck by the unexpected news, and considering my withdrawal from affairs to be no less than the present misfortune, was entreating in every way, reproaching, exhorting, moving every rope, so as to persuade me to take hold of affairs again. And for all these things he himself was the envoy from both sides. And when I was swayed by her many words, and looked to the orphanhood of the emperor's children and her widowhood, and how they were very much in need of the protection which it was right for me to show, returning favors worthy of my friendship with the emperor by rendering care for his children, even if I were likely to fall into dangers, I was indeed persuaded, yet not so unadvisedly that anyone would later be able to condemn me for foolishness; but with the patriarch also present, I first discussed many things with the empress about the need not to pay attention to slanderers, many of whom will arise, stitching together accusations and slanders against me; for he will not allow

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ἐκείνῳ τῷ πρὸς τούτους καταστήσαντι. λέγει τοίνυν, ὡς ἐγὼ τοὺς πρὸς βασιλέα ὅρκους παραβὰς καὶ τὴν θαυμαστὴν ἐκείνην φιλίαν ἀθετήσας, ὑφ' ἧς παρὰ πάντα τὸν ἐκείνου βίον πολλῶν ἀπέλαυσα καὶ μεγάλων ἀγαθῶν, ἐπεβούλευσα τοῖς παισὶ καὶ βασιλίδι τῇ γαμετῇ μετὰ τὴν τελευτήν. εἰ μὲν οὖν ἀκολασίαν κατηγόρει, ἢ ἀσυνεσίαν, ἢ δειλίαν, ἤ τι τῶν ὅσα πρόσκαιρον ἔχει τὴν μέμψιν καὶ ἡ ὕβρις εἰς τὸ σῶμα διαβαίνει, ἤνεγκα ἂν σιγῇ τὴν κατη 2.452 γορίαν αἰδοῖ τῇ πρὸς αὐτόν. εἰ δ' ἐπιορκίας διῴκει, ἣ οὐδὲν ἀσεβείας διενήνοχεν, ἐπιορκία γάρ, φησιν, ἄρνησις θεοῦ, τί λοιπὸν, ἢ μετὰ παῤῥησίας ἀπολύεσθαι τὰ ἐγκλήματα καὶ αὐτὸν ἀποδεικνύναι τοσοῦτον τῇ ἐπιορκίᾳ ἐνεχόμενον, ἢ ὅσον ἐμαυτὸν μάλιστα ἀφεστηκότα. πρὸς μὲν οὖν βασιλέα τὸν μακάριον ἐκεῖνον τὸν πάντ' ἐμοὶ φίλτατον καὶ κεφαλῆς τιμιώτερον αὐτῆς, οὗ καὶ ζῶντος μάλιστα περιειχόμην, καὶ πάντα πόνον ὑπὲρ ἐκείνου τρυφὴν ἡγούμην, καὶ μετὰ τὴν τελευτὴν ἀνεπίληστον τὴν μνήμην περιφέρω, οὔτ' ὀμωμοκέναι φαίην ἂν, οὔτ' ἐπιωρκηκέναι· οὐδὲ γὰρ ὅρκων ἐδεήθη ποτὲ τοῦ μηδὲν φαῦλον ὑποπτεύειν ἕνεκα περὶ ἐμοῦ. αἱ γὰρ καθημέραν πράξεις μυρίων ὅρκων ἦσαν ἰσχυρότεραι, τὴν πρὸς ἐκεῖνον ἐμοῦ πίστιν καὶ φιλίαν καθαρὰν ἀποδεικνῦσαι. τοὺς γὰρ ὅρκους οὐ παρ' ὧν δυσχερὲς ὑποπτεύομεν οὐδὲν, ἀλλ' οἷς μάλιστα ἀπιστοῦμεν, εἰώθαμεν ποιεῖσθαι προσαναγκάζειν. οὐ μὴν διὰ τοῦτο ἐγκλημάτων ἀπολύεσθαι δικαιῶ, ἂν τοῖς ἐκείνου φαίνωμαι παισὶ μετὰ τὴν τελευτὴν ἐπιβεβουλευκώς· ὁμοίως γὰρ ἄν τις ἐνέχοιτο τοῖς ἐγκλήμασι τῆς ἀδικίας, ἄν τ' ὀμωμοκὼς, ἄν τε χωρὶς ὅρκων ἀδικοίη. τοῦτο μὲν οὖν μετὰ τῶν ὅρκων τὴν ἀπόδειξιν ἐξετάσομεν· νυνὶ δ' αὐτὸ τοῦτο ψεύδεσθαι καὶ συκοφαντεῖν τὸν πατριάρχην φαίην ἂν, φάσκοντα ἠθετηκέναι τοὺς πρὸς βασιλέα ὅρκους. εἰ δὲ τοὺς πρὸς βασιλίδα λέγει καὶ 2.453 βασιλέα τὸν υἱὸν, πρῶτον μὲν οὐδ' αὐτοῖς πρότερον ὀμώμοκα· οὐδὲ γὰρ ἐκάλει χρεία τις· τὸν ἴσον δὲ λόγον καὶ περὶ αὐτῶν, ὥσπερ καὶ περὶ βασιλέως, φημὶ δίκαιον εἶναι σώζεσθαι, τὸ καὶ χωρὶς ὅρκων τινὰ μηδὲ αὐτοῖς ἐξεῖναι ἐπιβουλεύειν, μηδὲ παραιρεῖσθαι τὴν ἀρχὴν, εἰ μὴ φανερῶς αἱροῖτο ἀδικεῖν. εἰ δὲ τοὺς ὕστερον ἐπ' αὐτοῦ γεγενημένους λέγει, ἐγὼ μὲν οὐδένα περὶ ἐκείνων ποιεῖσθαι λόγον ἐβουλόμην αἰδοῖ τῇ πρὸς αὐτόν. εἰ δ' ἐκεῖνος ἀναγκάζει τῶν τοιούτων τὴν ἐξέτασιν, εἰ μᾶλλον ἐκεῖνος ἀπὸ τῶν τοιούτων φαίνοιτο ἐπιορκῶν, στέργειν δίκαιον. ἐγὼ γὰρ μετὰ τὴν βασιλέως τελευτὴν ὀλίγῳ ὕστερον, ὁρῶν αὐτὸν τῶν πολιτικῶν πραγμάτων ἄρχειν ἐπιχειροῦντα καὶ ὑποκνιζόμενον εἰς φιλοτιμίαν καὶ δόξαν ἀρχικὴν, τό,τε ἐνδιδόναι πρὸς τὴν ἔφεσιν ὡς ἀλυσιτελὲς ὁρῶν, ὑπώπτευον γὰρ ἐκ τούτου πολλὰς ἀναφυήσεσθαι διχοστασίας καὶ στάσεως ἀφορμὰς, τό,τε κωλύειν φανερῶς τὴν ἐπιχείρησιν φθονερὸν καὶ μοναρχικὸν δοκοῦν, καὶ τοιούτοις ἀμφιβόλοις λογισμοῖς ἐπιπολὺ παλαίσας, τέλος ἔδοξα μᾶλλον, εἰ καὶ μὴ τοῖς πράγμασιν, ἀλλ' ἐμαυτῷ λυσιτελεῖν, ἀποσχέσθαι τῶν πραγμάτων τῆς ἀρχῆς καὶ διάγειν κατ' ἐμαυτὸν, καὶ μὴ τοῖς Ῥωμαίοις αἴτιος κακῶν ὀφθῆναι ἀνηκέστων. καὶ αὐτῷ χρησάμενος πρεσβευτῇ πρὸς βασιλίδα, ἀπειπάμην τὴν ἀρχήν. ἡ δὲ τῷ ἀδοκήτῳ τὴν ἀκοὴν κατα 2.454 πλαγεῖσα, καὶ τῆς κατεχούσης συμφορᾶς οὐκ ἀποδέουσαν νομίσασα τὴν ἐμοῦ ἐκ τῶν πραγμάτων ἀναχώρησιν, παντοία ἦν δεομένη, ὀνειδίζουσα, παρακαλοῦσα, πάντα κινοῦσα κάλων, ὥστε πείθειν τῶν πραγμάτων αὖθις ἔχεσθαι. καὶ τῶν τοιούτων πάντων αὐτὸς ἦν παρ' ἀμφοτέρων πρεσβευτής. ἐπεὶ δὲ ὑπὸ τῶν πολλῶν ἐκείνης λόγων ἐπικλασθεὶς καὶ πρὸς τὴν ὀρφανίαν τῶν παίδων βασιλέως ἀπιδὼν καὶ χηρείαν τὴν ἐκείνης, καὶ ὡς μάλιστα πολλῆς δέονται τῆς προστασίας, ἣν ἐμὲ δίκαιον ἐπιδείκνυσθαι, ἀξίας βασιλεῖ τῆς φιλίας χάριτας τὴν εἰς τοὺς παῖδας ἀποδιδόντα κηδεμονίαν, κἂν εἰ μέλλοιμι κινδύνοις περιπίπτειν, ἐπειθόμην μὲν, οὐ μὴν οὕτως ἀπερισκέπτως, ὥσθ' ὕστερόν τινα καταγινώσκειν ἔχειν ἀβουλίαν· ἀλλὰ καὶ πατριάρχου συμπαρόντος, πολλὰ πρότερον διειλέχθην βασιλίδι περὶ τοῦ μὴ δεῖν προσέχειν συκοφάνταις, οἳ πολλοὶ φυήσονται διαβολὰς καὶ συκοφαντίας κατ' ἐμοῦ συῤῥάπτοντες· οὐ γὰρ ἐάσει